Maybe it’s because Herodotus is so aptly referred to as “history’s screenwriter,” but I was less impressed by Iggulden’s interpretation of the events in The Gates of Athens than I was with his interpretation of Xenophon’s adventures. Where the story he told of Xenophon’s exploits was very faithful to the history, The Gates of Athens seemed to include a lot more supposition on Iggulden’s part, mostly to add interpersonal drama. Yet he is telling a story about some of the most dramatic moments in recorded history, and I wonder if added drama is really necessary.
Continuing on through the collected works of Xenophon, we next have Hellenica, which much like Herodotus's Histories is intended as a historical narrative. This time, it picks up the account in 411 BCE, and covers about fifty years, to 362 BCE, which is apparently the year of the Battle of Mantineia. Apparently, it picks up the narrative thread of the Peloponnesian War immediately where Thucydides' history abruptly ends (which is also on my reading list, and I only know this because the information was conveniently included in the front of my translation of Hellenica), and may have been written just for his friends as a sort of historical "vanity" publication. Like The Ten Thousand, this is covering a topic to which Xenophon was a contemporary, so it is considered an important primary source, and hopefully has a bit more historical veracity than his not-really biographical treatment of King Cyrus, who founded the Persian Empire.
I've actually read this part before, but decided to re-read it in light of my recent reading of Herodotus's Histories, which covered the period about a hundred years or so before the events in The Ten Thousand, and provided a lot of valuable context for understanding what was happening in Xenophon's story. Unlike Herodotus, Xenophon is not writing about history in The Ten Thousand; he is writing a semi-autobiographical account of what happened to him and his companions during a campaign as mercenaries in a decidedly short-lived Persian civil war. Like Caesar in his Commentaries, Xenophon refers to himself in the third person, and the result is perhaps the most story-like and modern-seeming of all the ancient works that I've been reading recently. In fact, Conn Iggulden wrote a historical fiction novella primarily based upon the events in The Ten Thousand, and it was a very interesting experience to read that having already read its primary source.
I don't actually know how much this post will help you in ridding your works of pesky anachronisms, but the title just seemed to clever to resist. If you're not already familiar, an anachronism is a literary, spatial or temporal (usually temporal) transplant. A detail, a phrase, an expression, a device, or really anything else could be an anachronism; most commonly these are stock expressions or devices of our own time that we accidentally put into our works. Nor are they unique to literature, as there are plenty of examples in movies and other media. For instance, perhaps a period movie might show cars from a later model year driving around in the background. Or my personal favorite, when an author or screenwriter has archers "fire" their arrows, an expression which could not predate the advent of firearms. This last one even made its way into The Lord of the Rings movies (notably during the battle at Helm's Deep).
The Histories themselves are split up into nine books, which more or less focus on the Greco-Persian conflicts of that time period, with numerous digressions to talk about the history of Egypt, Babylon, or other places that come up.
It's almost considered too blunt to say that someone died. Instead, we might say that they passed away, or that they passed on, or that they lost or gave their lives. Some might argue that the difference between those wordings is slight, incidental, even meaningless. After all, in cold facts the end result is the same. Yet those words are different, they mean different things, and we use one or the other to convey different meanings - this is especially true of the last two examples. The difference between losing a life and giving a life may be subtle, and yet it makes such a difference in how the person and the event is perceived. One makes the death a tragedy. The other makes it heroic, because it expresses that there was a choice involved, it gives the individual agency.